Jeremiah 38:19

Translation
King James Version
And Zedekiah the king said unto Jeremiah, I am afraid of the Jews that are fallen to the Chaldeans, lest they deliver me into their hand, and they mock me.
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KJV (with Strong's)
And Zedekiah H6667 the king H4428 said H559 unto Jeremiah H3414, I am afraid H1672 of the Jews H3064 that are fallen H5307 to the Chaldeans H3778, lest they deliver H5414 me into their hand H3027, and they mock H5953 me.
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Complete Jewish Bible
Tzidkiyahu the king said to Yirmeyahu, "I am afraid of the Judeans who deserted to the Kasdim. The Kasdim might hand me over to them, and they would mistreat me."
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Berean Standard Bible
But King Zedekiah said to Jeremiah, “I am afraid of the Jews who have deserted to the Chaldeans, for the Chaldeans may deliver me into their hands to abuse me.”
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American Standard Version
And Zedekiah the king said unto Jeremiah, I am afraid of the Jews that are fallen away to the Chaldeans, lest they deliver me into their hand, and they mock me.
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World English Bible Messianic
Zedekiah the king said to Jeremiah, I am afraid of the Jews who are fallen away to the Kasdim, lest they deliver me into their hand, and they mock me.
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Geneva Bible (1599)
And Zedekiah the King sayde vnto Ieremiah, I am carefull for the Iewes that are fled vnto the Caldeans, least they deliuer mee into their hands, and they mocke me.
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Young's Literal Translation
And the king Zedekiah saith unto Jeremiah, `I am fearing the Jews who have fallen unto the Chaldeans, lest they give me into their hand, and they have insulted me.'
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See also
John 12:42Isaiah 57:11John 19:12John 19:13Isaiah 51:12Isaiah 51:13Jeremiah 38:22
In the KJVVerse 19,915 of 31,102

Study This Verse

SUMMARY

Jeremiah 38:19 captures King Zedekiah's profound fear during the final siege of Jerusalem, revealing the true obstacle to his obedience to God's prophet, Jeremiah. Despite Jeremiah's consistent counsel to surrender to the Babylonians for the preservation of his life and the city, Zedekiah expresses a paralyzing dread not of the foreign invaders, but of his own countrymen—the Jewish defectors who had already surrendered. His deepest concern is that these defectors would hand him over to the Chaldeans and publicly mock him, a profound dishonor in the ancient Near Eastern context that ultimately overshadowed his concern for God's will or the fate of his kingdom.

CONTEXT

  • Literary Context: Jeremiah 38:19 is situated within the climactic and tragic final chapters of the book of Jeremiah, specifically during the Babylonian siege of Jerusalem (588-586 BC). This verse immediately follows a secret, desperate consultation between King Zedekiah and the prophet Jeremiah, whom the king had previously imprisoned. In Jeremiah 38:17-18, Jeremiah had once again delivered God's clear and consistent message: surrender to the Babylonians, and both the king's life and the city would be spared. Zedekiah's response in this verse reveals his primary impediment to obeying this divine command—a deep-seated fear of public humiliation at the hands of his own people. This dialogue sets the stage for Zedekiah's ultimate failure to act on God's word, leading directly to the city's destruction and his personal demise, as detailed in Jeremiah 39.
  • Historical & Cultural Context: The verse is set against the backdrop of the protracted and brutal siege of Jerusalem by Nebuchadnezzar's Babylonian (Chaldean) army. King Zedekiah was a weak and indecisive ruler, installed as a puppet king by Babylon after the first deportation of Jehoiachin. His reign was characterized by vacillation between pro-Egyptian and pro-Babylonian factions, and a consistent failure to heed Jeremiah's prophetic warnings. The "Jews that are fallen to the Chaldeans" refers to those Judeans who had already surrendered to the Babylonian forces, either out of despair or in obedience to Jeremiah's earlier prophecies, and were likely viewed as traitors by the remaining loyalists within Jerusalem. In the honor-shame culture of the ancient Near East, public mockery and humiliation were considered profound disgraces, often worse than physical harm or even death for a king whose authority and legitimacy were tied to his honor. Zedekiah's fear of being "mocked" speaks to this deep cultural value, where loss of face could be perceived as the ultimate personal and political catastrophe.
  • Key Themes: This verse powerfully highlights several core themes woven throughout Jeremiah and the broader biblical narrative. Firstly, it underscores the pervasive theme of Fear of Man vs. Fear of God. Zedekiah's paralyzing fear of ridicule from his own countrymen, as highlighted in Proverbs 29:25, tragically outweighs his fear of God's judgment or his willingness to obey God's explicit command delivered through Jeremiah. This fear becomes a snare, preventing him from choosing the path of life. Secondly, the verse illustrates the dire Consequences of Indecision and Disobedience. Zedekiah's repeated vacillation and ultimate refusal to act on God's clear counsel, driven by his personal fears, directly leads to the catastrophic fall of Jerusalem and his own brutal fate, fulfilling the very humiliation he sought to avoid, as recorded in Jeremiah 39:4-7. Finally, it speaks to the Rejection of Prophetic Authority, as Jeremiah's unpopular but divinely inspired message is consistently dismissed or ignored by the king and his officials, demonstrating the tragic human tendency to prioritize personal comfort and political expediency over divine truth.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • afraid (Hebrew, dâʼag', H1672): H1672 - This word signifies a deep-seated anxiety or worry, extending beyond a momentary fright to a state of being "careful" or "sorrowful" due to apprehension. Zedekiah's fear is not a fleeting emotion but a pervasive dread that paralyzes his will and prevents him from acting on divine counsel. It speaks to a profound internal struggle and a mind consumed by worry over potential outcomes.
  • hand (Hebrew, yâd', H3027): H3027 - In the phrase "into their hand," yâd refers to power, control, or authority. It implies being delivered, not just physically, but into the complete dominion of another. Zedekiah fears being rendered utterly helpless and vulnerable to the will and actions of the Jewish defectors and, by extension, the Chaldeans, signifying a complete loss of his royal authority and personal agency.
  • mock (Hebrew, ʻâlal', H5953): H5953 - This term conveys a strong sense of malicious, thorough mistreatment and ridicule. It is more severe than simple taunting; it implies being made an object of scorn, abuse, and profound contempt. For a king, being "mocked" publicly by his own people would be the ultimate stripping away of dignity, honor, and legitimacy, a fate Zedekiah feared above all else.

Verse Breakdown

  • "And Zedekiah the king said unto Jeremiah": This opening establishes the direct, confidential nature of the conversation between the highest authority in the land and the imprisoned prophet. It highlights Zedekiah's continued, albeit inconsistent, reliance on Jeremiah for guidance, even as he struggles with the implications of that guidance.
  • "I am afraid of the Jews that are fallen to the Chaldeans": Here, Zedekiah explicitly names the source of his profound fear. It is not the formidable Babylonian army itself, but his own countrymen who had already surrendered. This reveals a deep concern for internal political dynamics and the perception of his own people, rather than solely the external military threat.
  • "lest they deliver me into their hand": This clause expresses Zedekiah's apprehension of betrayal. He fears that these defectors, having already gone over to the enemy, would actively participate in his capture, handing him over to the Chaldeans. This act would signify a complete loss of control and a humiliating surrender of his person.
  • "and they mock me": This final phrase encapsulates Zedekiah's ultimate dread. Beyond being captured, his greatest fear is public humiliation and ridicule. For a king, such mockery would be a profound disgrace, stripping him of his honor, dignity, and perceived strength, a fate he found more terrifying than the alternative of obedience.

Literary Devices

The verse is rich with Irony, as Zedekiah's fear of being mocked by the very people who had chosen the path Jeremiah advocated (surrender) ultimately leads him to a far more severe and public humiliation. His refusal to embrace a difficult but divinely ordained path out of fear of shame results in a greater, inescapable shame. This serves as powerful Foreshadowing, as the very fate Zedekiah dreads—being delivered and mocked—is precisely what befalls him in Jeremiah 39:4-7, where he is captured, blinded, and led in chains to Babylon, a spectacle of utter disgrace. Furthermore, the passage presents a stark Contrast between Jeremiah's unwavering commitment to delivering God's difficult truth, regardless of personal cost, and Zedekiah's paralyzing fear of human opinion, which ultimately dictates his tragic choices.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 38:19 profoundly illustrates the theological tension between fearing man and fearing God. Zedekiah's fear of public ridicule and loss of honor at the hands of his own people became a paralyzing force, preventing him from obeying God's clear, life-saving command delivered through Jeremiah. This human-centered fear, often a "snare" as described in Scripture, leads to greater suffering and ultimately to the very outcome one seeks to avoid. True wisdom and security, the Bible teaches, lie in reverent fear of the Lord, which liberates one from the tyranny of human opinion and empowers courageous obedience, even when the path is difficult or unpopular. Zedekiah's tragic end serves as a powerful biblical object lesson on the devastating consequences of prioritizing human approval over divine will.

REFLECTION AND APPLICATION

Zedekiah's plight in Jeremiah 38:19 offers a timeless and sobering reflection for believers today. We, too, often find ourselves in situations where God's clear will or the convictions of our faith lead us down paths that are unpopular, uncomfortable, or potentially expose us to criticism, misunderstanding, or even ridicule from others. The fear of what people might think, say, or do—whether it's family, friends, colleagues, or society at large—can become a powerful deterrent to faithful obedience. This verse challenges us to honestly assess the true object of our fear. Are we more concerned with maintaining our reputation, avoiding social awkwardness, or securing human approval than we are with pleasing God and walking in His truth? Zedekiah's story reminds us that prioritizing human opinion over divine command inevitably leads to greater distress and a departure from God's best for our lives. True freedom and lasting peace are found when we courageously choose to fear God alone, trusting that His wisdom and protection are infinitely superior to any perceived loss of human honor.

Questions for Reflection

  • What "Jews fallen to the Chaldeans" (i.e., human opinions, societal pressures, or potential criticisms) do I fear most in my life today?
  • How might my fear of public opinion or potential ridicule be preventing me from obeying God's clear commands or pursuing His will in a specific area of my life?
  • In what areas of my life am I prioritizing my reputation or comfort over faithful obedience to Christ, and what steps can I take to reorient my priorities?

FAQ

Why was Zedekiah so afraid of the Jewish defectors specifically, rather than the Chaldeans?

Answer: Zedekiah's fear was deeply rooted in the ancient honor-shame culture of the Near East. While the Chaldeans were a formidable military threat, being handed over and publicly mocked by his own people—especially those who had already 'chosen' the path he resisted—would have been a profound personal and political humiliation. For a king, whose authority and legitimacy were tied to his honor, such an act implied a complete loss of dignity, control, and respect from his subjects, a fate he perceived as worse than direct defeat by an external enemy. It was the ultimate betrayal and public shaming by those he was supposed to rule and protect.

What was Jeremiah's advice to Zedekiah, and how does this verse relate to it?

Answer: Jeremiah consistently advised Zedekiah and the people of Jerusalem to surrender to the Babylonians, as it was God's decreed judgment and the only path to preserve their lives and the city (e.g., Jeremiah 27:12-13). In Jeremiah 38:17-18, just before this verse, Jeremiah reiterated this counsel, promising the king's life and the city's safety if he surrendered. Zedekiah's fear in Jeremiah 38:19 directly explains why he could not bring himself to follow this divine instruction. His personal fear of humiliation by the defectors outweighed his willingness to obey God's command, leading to his tragic indecision.

What happened to Zedekiah as a result of his fear and indecision?

Answer: Zedekiah's fear and ultimate refusal to obey God's command through Jeremiah led to the tragic fulfillment of the very humiliation he sought to avoid. The city of Jerusalem was captured, burned, and its walls torn down. Zedekiah was captured while attempting to flee, his sons were executed before his eyes, and then he was blinded and taken in chains to Babylon, where he died in prison (Jeremiah 39:4-7). His fear of being mocked by a few defectors led to a far greater, public, and devastating disgrace at the hands of the Babylonians.

CHRIST-CENTERED FULFILLMENT

Zedekiah's paralyzing fear of mockery and ultimate humiliation stands in stark contrast to the perfect obedience and willing sacrifice of Jesus Christ, the true King. While Zedekiah clung to his earthly honor and reputation, leading to his downfall, Christ, though innocent, willingly embraced the deepest shame and public scorn for the salvation of humanity. He was not afraid of being delivered into the hands of His enemies; indeed, He declared, "The Son of Man is going to be delivered into the hands of sinners" (Matthew 26:45). Jesus endured unimaginable mockery—by soldiers who dressed Him in a scarlet robe and crowned Him with thorns (Matthew 27:27-31), by religious leaders and the crowd who taunted Him on the cross (Matthew 27:39-44), and by the very act of crucifixion itself, which was a public spectacle of degradation. He became "a curse for us" (Galatians 3:13), bearing the ultimate shame and separation from God, so that we might be reconciled and receive true honor and glory. Unlike Zedekiah, who lost everything by fearing man, Jesus, by enduring the ultimate human contempt, secured eternal life and freedom from the fear of man for all who trust in Him (Hebrews 12:2). His perfect obedience and embrace of shame empower us to obey God without fear, knowing that our true identity and worth are found in Him, not in human approval (Romans 8:31-39).

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Commentary on Jeremiah 38 verses 14–28

In the foregoing chapter we had the king in close conference with Jeremiah, and here again, though (Jer 38:5) he had given him up into the hands of his enemies; such a struggle there was in the breast of this unhappy prince between his convictions and his corruptions. Observe,

I. The honour that Zedekiah did to the prophet. When he was newly fetched out of the dungeon he sent for him to advise with him privately. He met him in the third entry, or (as the margin reads it) the principal entry, that is in, or leads towards, or adjoins to, the house of the Lord, Jer 38:14. In appointing this place of interview with the prophet perhaps he intended to show a respect and reverence for the house of God, which was proper enough now that he was desiring to hear the word of God. Zedekiah would ask Jeremiah a thing; it should rather be rendered, a word. "I am here asking thee for a word of prediction, of counsel, of comfort, a word from the Lord, Jer 37:17. Whatever word thou has for me hide it not from me; let me know the worst." He had been told plainly what things would come to in the foregoing chapter, but, like Balaam, he asks again, in hopes to get a more pleasing answer, as if God, who is in one mind, were altogether such a one as himself, who was in many minds.

II. The bargain that Jeremiah made with him before he would give him his advice, Jer 38:15. He would stipulate, 1. For his own safety. Zedekiah would have him deal faithfully with him: "And if I do," says Jeremiah, "wilt thou not put me to death? I am afraid thou wilt" (so some take it); "what else can I expect when thou art led blindfold by the princes?" Not that Jeremiah was backward to seal the doctrine he preached with his blood, when he was called to do so; but, in doing our duty, we ought to use all lawful means for our own preservation; even the apostles of Christ did so. 2. He would answer for the success of his advice, being no less concerned for Zedekiah's welfare than for his own. He is willing to give him wholesome advice, and does not upbraid him with his unkindness in suffering him to be put into the dungeon, nor bid him go and consult with his princes, whose judgments he had such a value for. Ministers must with meekness instruct even those that oppose themselves, and render good for evil. He is desirous that he should hear counsel and receive instruction: "Wilt thou not hearken unto me? Surely thou wilt; I am in hopes to find thee pliable at last, and now in this thy day willing to know the things that belong to thy peace." Note, Then, and then only, there is hope of sinners, when they are willing to hearken to good counsel. Some read it as spoken despairingly: "If I give thee counsel, thou wilt not hearken unto me; I have reason to fear thou wilt not, and then I might as well keep my counsel to myself." Note, Ministers have little heart to speak to those who have long and often turned a deaf ear to them. Now, as to this latter concern of Jeremiah's, Zedekiah makes him no answer, will not promise to hearken to his advice: though he desires to know what is the mind of God, yet he will reserve himself a liberty, when he does know it, to do as he things fit; as if it were the prerogative of a prince not to have his ruin prevented by good counsel. But, as to the prophet's safety, he promises him, upon the word of a king, and confirms his promise with an oath, that, whatever he should say to him, no advantage should be taken against him for it: I will neither put thee to death nor deliver thee into the hands of those that will, Jer 38:16. This, he thought, was a mighty favour, and yet Nebuchadnezzar and Belshazzar, when Daniel read their doom, not only protected him, but preferred and rewarded him, Dan 2:48; Dan 2:29. Zedekiah's oath on this occasion is solemn, and very observable: "As the Lord liveth, who made us this soul, who gave me my life and thee thine, I dare not take away thy life unjustly, knowing that then I should forfeit my own to him that is the Lord of life." Note, God is the Father of spirits; souls are his workmanship, and they are more fearfully and wonderfully made than bodies are. The soul both of the greatest prince and of the poorest prisoner is of God's making. He fashioneth their hearts alike easily. In all our appeals to God, and in all our dealings both with ourselves and others, we ought to consider this, that the living God made us these souls.

III. The good advice that Jeremiah gave him, with good reasons why he should take it, not from any prudence or politics of his own, but in the name of the Lord, the God of hosts and God of Israel. Not as a statesman, but as a prophet, he advises him by all means to surrender himself and his city to the king of Babylon's princes: "Go forth to them, and make the best terms thou canst with them," Jer 38:17. This was the advice he had given to the people (Jer 38:2, and before, Jer 21:9), to submit to divine judgments, and not think of contending with them. Note, In dealing with God, that which is good counsel to the meanest is so to the greatest, for there is no respect of persons with him. To persuade him to take this counsel, he sets before him good and evil, life and death. 1. If he will tamely yield, he shall save his children from the sword and Jerusalem from the flames. The white flag is yet hung out; if he will be acknowledge God's justice, he shall experience his mercy: The city shall not be burnt, and thou shalt live and thy house. But, 2. If he will obstinately stand it out, it will be the ruin both of his house and Jerusalem (Jer 38:18); for when God judges he will overcome. This is the case of sinners with God; let them humbly submit to his grace and government and they shall live; let them take hold on his strength, that they may make peace, and they shall make peace; but, if they harden their hearts against his proposals, it will certainly be to their destruction: they must either bend or break.

IV. The objection which Zedekiah made against the prophet's advice, Jer 38:19. Jeremiah spoke to him by prophecy, in the name of God, and therefore if he had had a due regard to the divine authority, wisdom, and goodness, as soon as he understood what the mind of God was he would immediately have acquiesced in it and resolved to observe it, without disputing; but, as if it had been the dictate only of Jeremiah's prudence, he advances against it some prudential considerations of his own: but human wisdom is folly when it contradicts the divine counsel. All he suggests is, "I am afraid, not of the Chaldeans; their princes are men of honour, but of the Jews, that have already gone over to the Chaldeans; when they see me follow them, and who had so much opposed their going, they will laugh at me, and say, Hast thou also become weak as water?" Isa 14:10. Now, 1. It was not at all likely that he should be thus exposed and ridiculed, that the Chaldeans should so far gratify the Jews, or trample upon him, as to deliver him into their hands; nor that the Jews, who were themselves captives, should be in such a gay humour as to make a jest of the misery of their prince. Note, We often frighten ourselves from our duty by foolish, causeless, groundless, fears, that are merely the creatures of our own fancy and imagination. 2. If he should be taunted at a little by the Jews, could he not despise it and make light of it? What harm would it do him? Note, Those have very weak and fretful spirits indeed that cannot bear to be laughed at for that which is both their duty and their interest. 3. Though it had been really the greatest personal mischief that he could imagine it to be, yet he ought to have ventured it, in obedience to God, and for the preservation of his family and city. He thought it would be looked upon as a piece of cowardice to surrender; whereas it would be really an instance of true courage cheerfully to bear a less evil, the mocking of the Jews, for the avoiding of a greater, the ruin of his family and kingdom.

V. The pressing importunity with which Jeremiah followed the advice he had given the king. He assures him that, if he would comply with the will of God herein, the thing he feared should not come upon him (Jer 38:20): They shall not deliver thee up, but treat thee as becomes thy character. He begs of him, after all the foolish games he had played, to manage wisely the last stake, and now at length to do well for himself: Obey, I beseech thee, the voice of the Lord, because it is his voice, so it shall be well unto thee. But he tells him what would be the consequence if he would not obey. 1. He himself would fall into the hands of the Chaldeans, as implacable enemies, whom he might now make his friends by throwing himself into their hands. if he must fall, he should contrive how to fall easily: "Thou shalt not escape, as thou hopest to do," Jer 38:23. 2. He would himself be chargeable with the destruction of Jerusalem, which he pretended a concern for the preservation of: "Thou shalt cause this city to be burnt with fire, for by a little submission and self-denial thou mightest have prevented it." Thus subjects often suffer for the pride and wilfulness of their rulers, who should be their protectors, but prove their destroyers. 3. Whereas he causelessly feared an unjust reproach for surrendering, he should certainly fall under a just reproach for standing it out, and that from women too, Jer 38:22. The court ladies who were left when Jehoiakim and Jeconiah were carried away will now at length fall into the hands of the enemy, and they shall say, "The men of thy peace, whom thou didst consult with and confide in, and who promised thee peace if thou wouldst be ruled by them, have set thee on, have encouraged thee to be bold and brace and hold out to the last extremity; and see what comes of it? They, by prevailing upon thee, have prevailed against thee, and thou findest those thy real enemies that would be thought thy only friends. Now thy feet are sunk in the mire, thou art embarrassed, and hast noway to help thyself; thy feet cannot get forward, but are turned away back." Thus will Zedekiah be bantered by the women, when all his wives and children shall be made a prey to the conquerors, Jer 38:23. Note, What we seek to avoid by sin will be justly brought upon us by the righteousness of God. And those that decline the way of duty for fear of reproach will certainly meet with much greater reproach in the way of disobedience. The fear of the wicked, it shall come upon him, Pro 10:24.

VI. The care which Zedekiah took to keep this conference private (Jer 38:24): Let no man know of these words. he does not at all incline to take God's counsel, nor so much as promise to consider of it; for so obstinate has he been to the calls of God, and so wilful in the ways of sin, that though he has good counsel given him he seems to be given up to walk in his own counsels. He has nothing to object against Jeremiah's advice, and yet he will not follow it. Many hear God's words, but will not do them. 1. Jeremiah is charged to let no man know of what had passed between the king and him. Zedekiah is concerned to keep it private, not so much for Jeremiah's safety (for he knew the princes could do him no hurt without his permission), but for his own reputation. Note, Many have really a better affection to good men and good things than they are willing to own. God's prophets are manifest in their consciences (Co2 5:11), but they care not for manifesting that to the world; they would rather do them a kindness than have it known that they do: such, it is to be feared, love the praise of men more than the praise of God. 2. He is instructed what to say to the princes if they should examine him about it. He must tell them that he was petitioning the king not to remand him back to the house of Jonathan the scribe (Jer 38:25, Jer 38:26), and he did tell them so (Jer 38:27), and no doubt it was true: he would not let slip so fair an opportunity of engaging the king's favour; so that this was no lie or equivocation, but a part of the truth, which it was lawful for him to put them off with when he was under no obligation at all to tell them the whole truth. Note, Though we must be harmless as doves, so as never to tell a wilful lie, yet we must be wise as serpents, so as not needlessly to expose ourselves to danger by telling all we know.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 14–28. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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